Alienation and Violence 异化和暴力 The problem and the paradox of alienation are acutely focused in the use of social protest and frankly revolutionary violence. Revolution and the use of violence in the service of revolution are obviously nothing new, but it has taken on new social implications in our own time. The threat of violence has become a familiar refrain from all sorts of disaffected and dissatisfied subcultural groups. We hear it from student revolutionaries and radicals, from black radicals and militants, and even from Women's Lib extremists. 异化的问题和悖论 尖锐地集中在社会抗议和革命暴力的使用上。革命和为革命服务而使用暴力 显然不是什么新鲜事，但它在我们这个时代已经产生了新的社会影响。暴力威胁已成为各种不满和不满意的亚文化群体的惯常做法。我们从学生革命者和激进分子，从黑人激进分子和好战分子，甚至从妇女解放运动的极端分子那里都听到了。 The first important consideration is that we live in a culture that sanctions violence as a means of conflict resolution. We approve of some forms of violence and disapprove of others. Our best heroes are those who are the toughest and who are capable of the greatest violence. Of course, we rationalize the violence of our heroes; they are violent only in the service of justice and the protection of the weak and innocent. As a nation, we use a similar rationale for our participation in the paroxysms of violence and destruction that are the staples of war. The violence of the enemy is evil and without justice, while our own violence is found to be just and good. The psychology of legitimate violence requires our being able to attribute to the bad guys or the enemy evil intentions and motives. Because they are violent, we are forced to be violent also, and because their violence is evil, our violence must be good. The inevitable conclusion is that if I can find a justification, if I can convince myself that what I oppose is unjust or evil, I am thereby justified in using violence to destroy it. This is precisely the rhetoric and the rationale of the use of violence among student radicals and black militants. 第一个重要的考虑是，我们生活在一种赞许暴力作为解决冲突手段的文化中。我们赞成某些形式的暴力，反对另一些形式的暴力。我们最好的英雄是那些最坚强的人，是那些能够施加最大暴力的人。当然，我们将英雄的暴力行为合理化;他们使用暴力只是为了伸张正义，保护弱者和无辜的人。作为一个国家，我们使用类似的理由来参与暴力和破坏的爆发，这是战争的主要内容。敌人的暴力是邪恶的，没有正义的，而我们自己的暴力是正义的，是好的。合理的暴力心理要求我们能够将邪恶意图和动机赋予坏蛋或敌人。因为他们暴力，我们也被迫暴力，因为他们的暴力是邪恶的，我们的暴力一定是好的。必然的结论是，如果我能找到一个正当的理由，如果我能说服自己我所反对的是不公正的或邪恶的，那么我就有理由使用暴力来摧毁它。这正是学生激进分子和黑人好战分子使用暴力的修辞和理由[本书成书于上世纪七十年代]。 We must be clear about the role of protest and dissent in social processes. The process of dissent, protest, challenge, and innovation is an essential part of human progress at all levels. It is an essential aspect of individual human psychological development, it is inherent in many forms of intellectual and scientific progress, and it is a necessary channel by which social structures correct intrinsic defects and adapt to changing conditions of social life. The principle of dissent is an essential part of the democratic process politically. The democratic principle is based not only on the right of the minority to have a point of view different from that of the majority, but it includes both the freedom and the political necessity that the minority make an effort to persuade the majority to accept its point of view. There are two important elements necessary to preserve this basic aspect of the democratic process. There must be the willingness and the courage on the part of those who dissent to express their view and to persuade others to accept it. It is also necessary, however, that the majority make it possible for the minority to express its view and that they safeguard the means by which effective dissent can be expressed. Both the minority and the majority have an interest in the expression and effective channeling of dissent. 我们必须清楚抗议和异议在社会进程中的作用。不同意见、抗议、挑战和创新的过程是人类各个层面进步的重要组成部分。它是人类个体心理发展的一个重要方面，是多种形式的智力进步和科学进步所固有的，是社会结构纠正内在缺陷、适应社会生活条件变化的必要途径。持不同政见者原则是政治上民主进程的重要组成部分。民主原则不仅是 少数人有权拥有不同于多数人的观点，它还包括少数人有努力说服大多数人接受自己的观点 的自由和政治必要性。要保持民主进程的这一基本方面，有两个必要的重要因素。那些持不同意见的人必须有意愿和勇气来表达他们的观点并说服别人接受它。然而，也必须由多数人使少数人有可能表达其意见，并由他们维护有效表达不同意见的手段。少数人和多数人都关心 不同意见的表达和有效传播。